In Deuteronomy 3:2, God tells Moses, "Do not fear him, as I have delivered him and his entire people and his land into your hand; you shall do to him as you did to Siḥon, king of the Emorites." But it's the way this is phrased that really gets interesting.
The Devarim Rabbah, a collection of rabbinic teachings on the Book of Deuteronomy, picks up on a subtle nuance. It highlights that God doesn’t say, "because I will deliver him into your hand," but rather, "as I have delivered him into your hand." It's already done. So, the rabbis ask, when was this decree issued?
The text suggests that God had already sealed Og's fate way back in the time of Abraham. Remember the story of Lot's capture in Genesis 14? The verse says, "The fugitive [hapalit] came and told Abram the Hebrew" (Genesis 14:13). Reish Lakish, quoting Bar Kappara, identifies this fugitive, this palit, as none other than Og himself!
Why was he called Og? Because, the story goes, he found Abraham busy with the mitzvah of baking ugot – cakes or matzah – on Passover. But, according to the Midrash, Og wasn't acting out of pure motives. He was captivated by Sarah's beauty and thought that if he brought news of Lot's capture, Abraham might be killed in the ensuing conflict, leaving Sarah available.
But God saw through Og's scheme. As the Devarim Rabbah says, God declared, "Oh wicked one, is that what you say? As you live, I will give you the reward for your legs, and extend your years... But for what you thought in your heart: I will have Abraham killed, and I will take Sarah; in the hand of her descendants, this man is destined to fall.” Talk about a long-term consequence! Og's life was extended as a reward for the effort he put into informing Abraham. But his ultimate downfall was sealed because of his wicked intentions.
The Devarim Rabbah doesn't stop there. It offers two more instances where Og's fate was seemingly sealed.
The second instance is at the feast Abraham throws after Isaac's circumcision (Genesis 21:8). It's a "great" feast, meaning all the bigwigs were there, including Og. The guests taunt Og, remembering how he used to mock Abraham's supposed infertility. But when Og sees Isaac, he scoffs, "This is nothing, I can kill him with my finger." God responds, "Is this what you say? I will extend your years so that you will see thousands and myriads emerging from him, and in their hand, this man is destined to fall."
Finally, the text points to the time Jacob blessed Pharaoh (Genesis 47:7). Og was present and, overhearing that Jacob was Abraham's grandson with seventy descendants, he cast an evil eye upon them. God rebukes him, declaring, "Oh, wicked one, why are you introducing the evil eye upon my children? May the eye of this man dissolve. This man is destined to fall into their hand."
What's the takeaway from all this?
The Devarim Rabbah concludes with a powerful message of hope and assurance. God tells Israel that just as the nations of the world were once in awe and fear of them, so too will it be in the future. As Deuteronomy 28:10 states, "All the peoples of the earth will see that the name of the Lord is invoked upon you, and they will fear you.”
So, what are we to make of Og's story? Is it a tale of predestination, or a cautionary tale about the consequences of our thoughts and actions? Perhaps it's both. It reminds us that even seemingly small acts and intentions can have far-reaching consequences, and that God sees not just our deeds, but also the desires of our hearts. And, perhaps most importantly, it assures us that even in the face of seemingly insurmountable odds, God's promise of protection and ultimate victory remains.